Keluaran 5:19

5:19 The Israelite foremen saw ¹  that they ²  were in trouble when they were told, ³  “You must not reduce the daily quota of your bricks.”

Keluaran 7:22

7:22 But the magicians of Egypt did the same ⁴  by their secret arts, and so ⁵  Pharaoh’s heart remained hard, ⁶  and he refused to listen to Moses and Aaron ⁷  – just as the Lord had predicted.

Keluaran 9:7

9:7 Pharaoh sent representatives to investigate, ⁸  and indeed, not even one of the livestock of Israel had died. But Pharaoh’s heart remained hard, ⁹  and he did not release the people.

Keluaran 18:18

18:18 You will surely wear out, ¹⁰  both you and these people who are with you, for this is too ¹¹  heavy a burden ¹²  for you; you are not able to do it by yourself.

Keluaran 24:3

24:3 Moses came ¹³  and told the people all the Lord’s words ¹⁴  and all the decisions. All the people answered together, ¹⁵  “We are willing to do ¹⁶  all the words that the Lord has said,”

Keluaran 27:18

27:18 The length of the courtyard is to be one hundred fifty feet ¹⁷  and the width seventy-five feet, ¹⁸  and the height of the fine twisted linen hangings ¹⁹  is to be ²⁰  seven and a half feet, with their bronze bases.

Keluaran 29:46

29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ²¹  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ²² 

Keluaran 34:11

34:11 “Obey ²³  what I am commanding you this day. I am going to drive out ²⁴  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.

[5:19]  ¹ tn The common Hebrew verb translated “saw,” like the common English verb for seeing, is also used to refer to mental perception and understanding, as in the question “See what I mean?” The foremen understood how difficult things would be under this ruling.

[5:19]  ² tn The text has the sign of the accusative with a suffix and then a prepositional phrase: אֹתָם בְּרָע (’otam bÿra’), meaning something like “[they saw] them in trouble” or “themselves in trouble.” Gesenius shows a few examples where the accusative of the reflexive pronoun is represented by the sign of the accusative with a suffix, and these with marked emphasis (GKC 439 §135.k).

[5:19]  ³ tn The clause “when they were told” translates לֵאמֹר (le’mor), which usually simply means “saying.” The thing that was said was clearly the decree that was given to them.

[7:22]  ⁴ tn Heb “thus, so.”

[7:22]  ⁵ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ⁶ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ⁷ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[9:7]  ⁸ tn Heb “Pharaoh sent.” The phrase “representatives to investigate” is implied in the context.

[9:7]  ⁹ tn Heb “and the heart of Pharaoh was hardened.” This phrase translates the Hebrew word כָּבֵד (kaved; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[18:18]  ¹⁰ tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

[18:18]  ¹¹ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

[18:18]  ¹² tn Here “a burden” has been supplied.

[24:3]  ¹³ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ¹⁴ sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ¹⁵ tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ¹⁶ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[27:18]  ¹⁷ tn Heb “a hundred cubits.”

[27:18]  ¹⁸ tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.

[27:18]  ¹⁹ tn Here “hangings” has been supplied.

[27:18]  ²⁰ tn Here the phrase “is to be” has been supplied.

[31:13]  ²¹ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ²² tn Or “your sanctifier.”

[34:11]  ²³ tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.

[34:11]  ²⁴ tn Again, this is the futur instans use of the participle.